temples nearby destroyed and plundered to construct the mosque. It was also constructed by captive Hindu masons. It is, therefore, not surprising that the Muslim mosque has typical Hindu ornamentation.
Immediately after the site for the mosque was selected, Aibak began the destruction. For his weary troops who had travelled with far from their motherland, this destruction was symbolic of to the destruction of idols in Kabaa by Prophet Mohammad (PBUH). By this act, he endeared himself to his soldiers presenting himself as a ghazi or religious warrior. Aibak also made a huge statement to the native inhabitants. His destruction of their sacred spaces symbolized the powerlessness of their pagan Gods. The iconoclastic tendencies of the invaders are evident even today at the site as the carvings of gods and godlings on pillars have been crudely disfigured. Yet in creating a worship place for a religion that was diametrically dissimilar to natives, a power statement was made-“My god is more powerful than yours”. Interpreting it in contemporary terms “this was great propaganda”.
Visible to masses and understood by them for its simplistic symbolism, the first Islamic structure within the Qutub Complex, “Quwwat-ul-Islam” (meaning “might of Islam”) mosque majestically stood as a symbol of dominance. It stood for the ability of the invader to wipe-out the familiar and comforting skylines of Delhi thereby creating sensory-deprivation to its inhabitants. This was done to break the spirit of the inhabitants and reduce or impair any chances of rebellion. In order to proclaim his intentions loud and clear, Aibak unabashedly put-up an inscription in Persian on the inner eastern gateway that “the mosque was built by